the Sixth Week after Easter
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THE MESSAGE
Isaiah 48:9
Bible Study Resources
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I will delay my anger for the sake of my name,and I will restrain myself for your benefit and for my praise,so that you will not be destroyed.
For my name's sake will I defer my anger, and for my praise will I refrain for you, that I not cut you off.
For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.
"For my name's sake I defer my anger; for the sake of my praise I restrain it for you, that I may not cut you off.
"For the sake of My name I delay My wrath, And for My praise I restrain it for you, In order not to cut you off.
But for my own sake I will be patient. People will praise me for not becoming angry and destroying you.
"For the sake of My Name I refrain from My wrath, And for My praise I restrain Myself from you, So that I do not cut you off.
For my name's sake will I defer my anger, and for my praise will I refrain for you, that I not cut you off.
For my Names sake will I defer my wrath, and for my praise will I refraine it from thee, that I cut thee not off.
For the sake of My name I delay My anger,And for My praise I restrain it for you,In order not to cut you off.
For the sake of My name I will delay My wrath; for the sake of My praise I will restrain it, so that you will not be cut off.
I, the Lord , am true to myself; I will be praised for not punishing and destroying you.
Yet for the sake of my own reputation I am deferring my anger; for the sake of my praise I am patient with you, so as not to cut you off.
For my name's sake I will defer mine anger, and [for] my praise will I refrain as to thee, that I cut thee not off.
"But I will be patient. I will do this for myself. People will praise me for not becoming angry and destroying you. You will praise me for waiting.
For my names sake will I defer my anger, and for my praise will I keep you, and I will not destroy you.
"In order that people will praise my name, I am holding my anger in check; I am keeping it back and will not destroy you.
For the sake of my name I refrain from my anger, and for my praise I restrain it for you so as not to cut you off.
For My name's sake I will put off My anger; and for My praise I will hold back for you, so as not to cut you off.
Neuertheles for my names sake, I haue withdrawen my wrath, and for myne honours sake I haue ouersene the, so that I haue not rooted the out.
For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.
Because of my name I will put away my wrath, and for my praise I will keep myself from cutting you off.
For My name's sake will I defer Mine anger, and for My praise will I refrain for thee, that I cut thee not off.
For my names sake will I deferre mine anger, and for my praise will I refraine for thee, that I cut thee not off.
Neuerthelesse, for my names sake I wyll withdrawe my wrath, and for my honours sake I will patiently forbeare thee, that I do not roote thee out.
For mine own sake will I shew thee my wrath, and will bring before thee my glorious acts, that I may not utterly destroy thee.
For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off.
For my name Y schal make fer my strong veniaunce, and with my preysyng Y schal refreyne thee, lest thou perische.
For my name's sake I will defer my anger, and for my praise I will refrain for you, that I don't cut you off.
For my name's sake will I defer my anger, and for my praise will I refrain for thee, that I cut thee not off.
For the sake of my reputation I hold back my anger; for the sake of my prestige I restrain myself from destroying you.
"For My name's sake I will defer My anger, And for My praise I will restrain it from you, So that I do not cut you off.
Yet for my own sake and for the honor of my name, I will hold back my anger and not wipe you out.
Because of My name I hold back My anger. For My praise I keep Myself from cutting you off.
For my name's sake I defer my anger, for the sake of my praise I restrain it for you, so that I may not cut you off.
For the sake of mine own Name, will I defer mine anger, And for my praise, will I restrain myself towards thee, - So as not to cut thee off.
For my name’s sake I will remove my wrath far off: and for my praise I will bridle thee, lest thou shouldst perish.
"For my name's sake I defer my anger, for the sake of my praise I restrain it for you, that I may not cut you off.
For My name's sake I defer Mine anger, And My praise I restrain for thee, So as not to cut thee off.
"For the sake of My name I delay My wrath, And for My praise I restrain it for you, In order not to cut you off.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
my name's: Isaiah 48:11, Isaiah 37:35, Isaiah 43:25, Joshua 7:9, 1 Samuel 12:22, Psalms 25:11, Psalms 79:9, Psalms 106:8, Psalms 143:11, Jeremiah 14:7, Ezekiel 20:9, Ezekiel 20:14, Ezekiel 20:22, Ezekiel 20:44, Daniel 9:17-19
defer: Nehemiah 9:30, Nehemiah 9:31, Psalms 78:38, Psalms 103:8-10, Proverbs 19:11
Reciprocal: Deuteronomy 9:28 - Because 2 Kings 19:34 - for mine 1 Chronicles 17:21 - make thee Isaiah 48:19 - his name Ezekiel 36:21 - General Hosea 11:9 - not execute
Cross-References
Jacob got angry with Rachel and said, "Am I God? Am I the one who refused you babies?"
Then Esau looked around and saw the women and children: "And who are these with you?" Jacob said, "The children that God saw fit to bless me with."
Jacob said to Joseph, "The Strong God appeared to me at Luz in the land of Canaan and blessed me. He said, ‘I'm going to make you prosperous and numerous, turn you into a congregation of tribes; and I'll turn this land over to your children coming after you as a permanent inheritance.' I'm adopting your two sons who were born to you here in Egypt before I joined you; they have equal status with Reuben and Simeon. But any children born after them are yours; they will come after their brothers in matters of inheritance. I want it this way because, as I was returning from Paddan, your mother Rachel, to my deep sorrow, died as we were on our way through Canaan when we were only a short distance from Ephrath, now called Bethlehem."
Israel then said to Joseph, "I'm about to die. God be with you and give you safe passage back to the land of your fathers. As for me, I'm presenting you, as the first among your brothers, the ridge of land I took from Amorites with my sword and bow."
All these are the tribes of Israel, the twelve tribes. And this is what their father said to them as he blessed them, blessing each one with his own special farewell blessing.
Moses, man of God, blessed the People of Israel with this blessing before his death. He said, God came down from Sinai, he dawned from Seir upon them; He radiated light from Mount Paran, coming with ten thousand holy angels And tongues of fire streaming from his right hand. Oh, how you love the people, all his holy ones are palmed in your left hand. They sit at your feet, honoring your teaching, The Revelation commanded by Moses, as the assembly of Jacob's inheritance. Thus God became king in Jeshurun as the leaders and tribes of Israel gathered.
Before the year was out, Hannah had conceived and given birth to a son. She named him Samuel, explaining, "I asked God for him."
Hannah Pours Out Her Heart to God There once was a man who lived in Ramathaim. He was descended from the old Zuph family in the Ephraim hills. His name was Elkanah. (He was connected with the Zuphs from Ephraim through his father Jeroham, his grandfather Elihu, and his great-grandfather Tohu.) He had two wives. The first was Hannah; the second was Peninnah. Peninnah had children; Hannah did not. Every year this man went from his hometown up to Shiloh to worship and offer a sacrifice to God -of-the-Angel-Armies. Eli and his two sons, Hophni and Phinehas, served as the priests of God there. When Elkanah sacrificed, he passed helpings from the sacrificial meal around to his wife Peninnah and all her children, but he always gave an especially generous helping to Hannah because he loved her so much, and because God had not given her children. But her rival wife taunted her cruelly, rubbing it in and never letting her forget that God had not given her children. This went on year after year. Every time she went to the sanctuary of God she could expect to be taunted. Hannah was reduced to tears and had no appetite. Her husband Elkanah said, "Oh, Hannah, why are you crying? Why aren't you eating? And why are you so upset? Am I not of more worth to you than ten sons?" So Hannah ate. Then she pulled herself together, slipped away quietly, and entered the sanctuary. The priest Eli was on duty at the entrance to God 's Temple in the customary seat. Crushed in soul, Hannah prayed to God and cried and cried—inconsolably. Then she made a vow: Oh, God -of-the-Angel-Armies, If you'll take a good, hard look at my pain, If you'll quit neglecting me and go into action for me By giving me a son, I'll give him completely, unreservedly to you. I'll set him apart for a life of holy discipline. It so happened that as she continued in prayer before God , Eli was watching her closely. Hannah was praying in her heart, silently. Her lips moved, but no sound was heard. Eli jumped to the conclusion that she was drunk. He approached her and said, "You're drunk! How long do you plan to keep this up? Sober up, woman!" Hannah said, "Oh no, sir—please! I'm a woman hard used. I haven't been drinking. Not a drop of wine or beer. The only thing I've been pouring out is my heart, pouring it out to God . Don't for a minute think I'm a bad woman. It's because I'm so desperately unhappy and in such pain that I've stayed here so long." Eli answered her, "Go in peace. And may the God of Israel give you what you have asked of him." "Think well of me—and pray for me!" she said, and went her way. Then she ate heartily, her face radiant. Up before dawn, they worshiped God and returned home to Ramah. Elkanah slept with Hannah his wife, and God began making the necessary arrangements in response to what she had asked. Before the year was out, Hannah had conceived and given birth to a son. She named him Samuel, explaining, "I asked God for him." When Elkanah next took his family on their annual trip to Shiloh to worship God , offering sacrifices and keeping his vow, Hannah didn't go. She told her husband, "After the child is weaned, I'll bring him myself and present him before God —and that's where he'll stay, for good." Elkanah said to his wife, "Do what you think is best. Stay home until you have weaned him. Yes! Let God complete what he has begun!" So she did. She stayed home and nursed her son until she had weaned him. Then she took him up to Shiloh, bringing also the makings of a generous sacrificial meal—a prize bull, flour, and wine. The child was so young to be sent off! They first butchered the bull, then brought the child to Eli. Hannah said, "Excuse me, sir. Would you believe that I'm the very woman who was standing before you at this very spot, praying to God ? I prayed for this child, and God gave me what I asked for. And now I have dedicated him to God . He's dedicated to God for life." Then and there, they worshiped God .
Don't you see that children are God 's best gift? the fruit of the womb his generous legacy? Like a warrior's fistful of arrows are the children of a vigorous youth. Oh, how blessed are you parents, with your quivers full of children! Your enemies don't stand a chance against you; you'll sweep them right off your doorstep.
By an act of faith, Jacob on his deathbed blessed each of Joseph's sons in turn, blessing them with God's blessing, not his own—as he bowed worshipfully upon his staff.
Gill's Notes on the Bible
For my name's sake will I defer mine anger,.... From age to age, for those sins which had been committed, and continued in ever since they were a people. The above account of them shows that it was not for any merits of theirs, or any works of righteousness done by them, that he showed favour to them, as afterwards expressed; but for his own name's sake, and because of his glory; because these people were called by his name, and said to be his people, lest therefore his name should be reproached among the Heathen, or he should suffer any diminution of his glory, therefore he did not at once stir up all his wrath, as their sins deserved, but prolonged it from time to time:
and for my praise will I refrain from thee, that I cut thee not off: that is, refrain mine anger from thee; or "seal" or "stop my nostrils" c, that the smoke of his wrath and anger might not go out from thence to destroy them. The Targum is,
"I will confirm (or establish) thee, that I may not consume thee;''
and this he would do, because of his praise, of the praise of his mercy, grace, and goodness; and that he might have a people to praise him, which he would not, should they be cut off.
c ×× × ×× "obstruam sive". "obturabo nares tibi", Malvenda, Gataker; so Jarchi.
Barnes' Notes on the Bible
For my nameâs sake - (See the notes at Isaiah 43:25; compare Isaiah 66:5). It is possible that the design of this verse may be, to answer an objection. âIf the character of the nation is such, it might be said, âwhy should God desire to restore them again to their own land? If their sins have been so great as to make these heavy judgments proper, why not suffer them to remain under the infliction of the deserved judgment? Why should God interpose? why raise up Cyrus? why overthrow Babylon? why conduct them across a pathless wilderness, and provide for them in a sandy desert?â To this the answer is, that it was not on their account. It was not because they were deserving of his favor, nor was it primarily and mainly in order that they might be happy. It was on his own account - in order to show his covenant faithfulness; his fidelity to the promises made to their fathers, his mercy, his compassion, his readiness to pardon, and his unchanging love. And this is the reason why he âdefers his anger,â in relation to any of the children of people. His own glory, and not their happiness, is the main object in view. And this is right. The glory, the honor, and the happiness of God, are of more importance than the welfare of any of his creatures; because, first, they are in themselves of more importance, just in proportion as God is more elevated than any of his creatures; and, secondly, the welfare of any or all of his creatures depends on the maintaining of the honor of God, and of his government, and on the manifestation of his perfections to the universe (see the treatise of President Edwards on The end for which God created the world, in Works, vol. iii. New York Ed. 1830).
Will I defer mine anger - That is, I will spare you, and restore you again to your own land (see the note at Isaiah 48:11).
And for my praise will I refrain for thee - Will I refrain my anger in reference to you as a nation. The word used here (××× chaÌtÌ£am) denotes properly to muzzle, and is commonly employed with reference to an animal in order to tame or subdue it. Here it means that God would restrain himself; He would not put forth His anger in order to destroy them. Learn hence:
1. That God acts with reference to his own glory, in order to manifest his own perfections, and to secure his praise.
2. That the reason why the wicked are not cut off sooner in their transgressions is, that He may show his forbearance, and secure praise by long-suffering.
3. That the reason why the righteous are kept amidst their frequent failures in duty, their unfaithfulness, and their many imperfections, is, that God may get glory by showing his covenant fidelity.
4. That it is one evidence of piety - and one that is indispensable - that there should be a willingness thai God should secure his own glory in his own way, and that there should be a constant desire that his praise should be promoted, whatever may befall his creatures.
Clarke's Notes on the Bible
Verse Isaiah 48:9. And for my praise - "And for the sake of my praise"] I read ××××¢× ×ª×××ª× ulemaan tehillathi. The word ×××¢× lemaan, though not absolutely necessary here, for it may be understood as supplied from the preceding member, yet seems to have been removed from hence to Isaiah 48:11; where it is redundant, and where it is not repeated in the Septuagint, Syriac, and a MS. I have therefore omitted it in the latter place, and added it here.
